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TANIAN LANJANG Pola Tata Ruang dan Kekerabatan Masyarakat Madura Sattar, Abdul
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 2: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

This study is intended to describe the meaning of the architectural pattern and family relationship among Madurese society. There are three points that will be discussed in this article. The first, the meaning behind Madurese choice in building their home in tanian lanjang. The second, the vital role of kobhung on the pattern of tanian lanjang. The third, the metamorphosis of tanian lanjang: changable and unchangable pattern. To describe all of these aspects and to know what is really meant by Madurese society, it is extremely needed to be part of this society; living with them for a temporal time is a must. The result of this research consists of three important points. The first, the meaning of house building in tanian lanjang is to present the seniority of the inhabitants. The oldest always stays in the west position and the youngest always stay in the east position. A house also becomes a private place for women and kids. Women are also the inhabitants and the owners of houses. The second, kobhung has a vital role in tanian lanjang. It is used to become the centre of all activities done by men. The third, the existence of tongghuh and kobhung is one of unchangable pattern of tanian lanjang.

DEKONSTRUKSI BUDAYA KEKUASAAN DALAM CA BAU KAN KARYA REMY SYLADO Asmarani, Ratna
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 2: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

The focus of analysis in this paper is about how the power of the powerful is deconstructed by people in the peripheral sphere. The male protagonist, Tan Peng Liang, is a peripheral Chinese man who does not only deconstruct the central power controlled by powerful ruler of different race, but he also deconstructs the power of the Chinese committee officially established by the colonizer. On the other side, Tinung, ca bau kan Jodo River, is a poor, illiterate Javanese woman who deconstructs Tan Peng Liangâ€™s power. Using Derridean deconstructive approach towards the text, it can also be known that the deconstructive attempts applied by Tan Peng Liang tend to be deliberate, full of calculated power, using all means, with the purpose of gaining profit and power. On the other side, Tinungâ€™s deconstructive attempts tend to be accidental, soft and natural, based on the power of the powerless, but have no purpose of gaining profit or power for herself.

DUA BUDAYA: PERTANIAN DAN INDUSTRI Studi Kasus dalam Masyarakat Pesisir Dukuh Tapak, Kelurahan Tugurejo, Kecamatan Tugu, Kota Semarang Ningwuri, Astrid Aditika
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 2: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

This study examines two cultural forms of livelihood in coastal communities Dukuh Tapak, Kelurahan Tugurejo, Semarang. This research purpose is to identify the conditions of each individual and family livelihood, a reason to the dualism of livelihood, and the influence of industry on the social and economic life. This research use a qualitative method, collecting primary data through in-depth interviews and observation, secondary data obtained from study of literature and documents. The results showed that Dukuh Tapak's people have a livelihood as factory employees while managing the fish farm as a sideline. Most people who work in factories are women and youth as a bid to shore up their family economy. Industrialization did not significantly affect the socio-economic conditions, in which a sense of kinship and mutual help are still well preserved. While in terms of economic, a family with two types of livelihood tend to be more established than a family with only working either in the industry or the agricultural sector.

PENGIKISAN BAHASA DALAM MASYARAKAT JAWA Catatan tentang Proses Kepunahan Bahasa Jawa Suparta, Hendarto
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 2: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

Will Javanese language die in ten to fifteen years to go? The answer tends to be â€œnoâ€. How about in coming two or three generations? The answer will be â€œpossibly yesâ€. The fact, since the day of the independence declaration of the Republik of Indonesia, Javanese language has been undergoing a process what may be called language obsolescent or language replacement, or language demise or language death, in a certain degree. There are at least two reasons to support the prediction on that undesired destiny of the Javanese language in next generation periods. First, in this global era caused by the speed development of science and technology especially in transportation and communication, half of the total languages in the world, around 6000 languages, were dead in the past three centuries and ten languages will die every year. Some local languages have been replaced by, not many but powerful and dominant international languages, like English, and by national language like Indonesian in Indonesia. In Semarang and possibly other cities in Java not including Surakarta and Yogyakarta, Javanese people rarely speak krama, in a situation where it should be, while at least in rural area where ngoko was used, now in certain domains are replaced by Indonesian language significantly, where the speakers are young generation. Javanese language, said many people, has been a foreign language taught in elementary school to senior high school. Today, however, in informal situation among those who are familiar one with another, especially between people from lower status, lower Javanese or ngoko is still used in many places, and full Javanese (ngoko and krama) is still used in areas such as Demak, Purwodadi, Salatiga, and Pekalongan. This phenomena will unlikely change in 5 to 10 years to go. But no one, I think, will dare to guarantee if people use one to two generations as criterion. Now people with different backgrounds have been without hesitant to choose Indonesian as their childrenâ€™s mother tongue since 30 to 35 years ago, with many different reasons. Two among other reasons are, first, for their childrenâ€™s success in school, and second, parents donâ€™t want their children speak with them using ngoko, so it seems no choice but Indonesian. How about with krama? It is not a secret any more that some parents in Semarang city tend not having communicative competence to speak krama. Entering global era in this reformation period, English language has been used everywhere in this country although actually people still use Indonesian, so what I mean is that that is a case of code-mixing. What is important to note here is that peopleâ€™s attitude toward that foreign language can be considered to endanger the status of Indonesian because of the high status of that foreign language in the situation only few people speak standard Indonesian, an Indonesian prestigious variety. It is clear without saying with the fate of Javanese language if no people are aware with the situation. This article proposes some suggestions to anticipate the situation described above beside the fact that Javanese people are still proud with their culture.

Hantu Perempuan Jawa dalam Alaming Lelembut Sebagai Representasi Femme Fatale Halimah, Umi
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 2: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

This study entitled â€œThe Javanese Female Ghost in â€žAlaming Lelembutâ€Ÿ as a Representation of Femme Fataleâ€aims to show the feminist value in Javanese horror stories with female ghost as a villain and men as most of their victims. This study uses feminism as a main approach and femme fatale theory as the specific approach theory. This study shows that there are three kinds of of female ghost, they are female ghosts who experienced a miserable life before her death, sensual women and women whose background is not known. For the three kinds of women it can be revealed the causes of the female spirits to become evil spirits, the modes of female ghosts to ensnare and trap victims, the female ghostâ€Ÿs harmful effects to men, and the solutions as the anti-climac in the story.

SIMBOL DAN AKIDAH ISLAMAnalisis Semiotik terhadap Serat Darmasonya Karya KPH Suryaningrat Rohmah, Nurul Baiti
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 2: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

Serat Darmasonya written by KPH Suryaningrat was a manuscript using Javanese language and letter, and also in the form of tembang macapat. In its development, Serat Darmasonya was transliterated into the Latin letter and translated into Indonesian language by Suratmin in 1981 and published by Proyek Penerbitan Buku Sastra Indonesia dan Daerah. Transliteration and translation of the manuscript aimed to help the readers especially and the manuscript researchers generally to comprehend its content. Serat Darmasonya contains akidah (beliefs) based on rukun iman in Islam (the five Islam pillars). Islam belief is to believe in the singleness of Allah, the Only One God and the difference between Allah as the Creator and His creatures; the positions, jobs, and form of His angels; the existence of His holy books that are Taurat, Zabur, Injil, and Al-Quran; the prophets as His messengers; the Day of Resurrection; and both good and bad things which happen as His will. The purpose of this study is to reveal the symbols of Islam beliefs contained in Serat Darmasonya. Finding the answer of the research problems, semiotics approach based on Riffaterreâ€™s semiotics theory was used. Basically, this study is a library research. The research data were obtained from the textual sources related to the research object. The result study showed that Serat Darmasonya written by KPH Suryaningrat used the elements of indirection, both as displacing, distorting, and creating meaning. According to heuristics and hermeneutics reading and interpretation, matrics identification, model, variance, and hypogram, it can be concluded that Islam beliefs in Serat Darmasonya manuscript is believing in Allah, His angels, His holy books, His messengers, the Judgement day, and His will (predestination)

ETIKA KEWARGANEGARAAN DALAM SERAT WULANGREH Zuhri, Amat
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 2: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

Wulangreh is a literary work that contains piwulang (teaching) written by Pakubuwana IV about the necessities to obey institutionalized kraton (kingdom) ethics. Although parts of this Wulangreh vary, one thing that is clear is about the worship of the state, and more specifically the service to the king. The ethics and manners taught are devoted to the country and the king. Among the set of ethics that must be upheld by the citizens is the necessity for devotion to an absolute ruler without criticism. Ethics as it is based on the belief that the ruler is as representative of the Lord of all policies will always the truth.

NILAI-NILAI DAN MAKNA SIMBOLIK TRADISI NGANGGUNG Waluyo, Muhammad Edy
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 2: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

The tradition of Nganggung in Petaling Bangka, Province of Bangka Belitung Islands is a tradition that has been rooted in its community. This study reveals about values and symbolic meanings of the Nganggung tradition in the village of Petaling in which in the tradition have these values of 1) spiritual, 2) economical, 3) mutual cooperation and togetherness and 4) political. This tradition also has a symbolic meaning, we can see it at Nganggung attributes such as tudung saji that represents the preservation of the indigenous plants of pandanus forest, as well as means of preserving of lofty values of its ancestors; from its shape, tudung saji resembles a parabole that represents the tradition of Nganggung as a shelter for all; red, as a dominant color of tudung saji symbolizes courage and high work ethic; cord symbolizes the fastener with a diversity of community and a sense of belonging; while talam, a round pan, shape symbolizes the dynamic attitude and flexibility of its inhabitants.

PASUWITAN: PERKAWINAN SEDULUR SIKEP Kushidayati, Lina
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 2: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

Samin people are communities who follow the teaching of Ki Samin Surosentiko. They live in north coast of Java Island. As other Javanese people, they speak Javanese although mostly in ngoko style compared to their fellow Javanese who concern about language hierarchy. This article discusses marriage ceremony among the Samin people consisting of several steps: nyumuk, ngendek, nyuwito-ngawulo and paseksen. The marriage ceremony was held in the modest style but rich in meaning. The center of the marriage ceremony is the groomâ€™s vow before the brideâ€™s parents to be a husband. The vow is in simple Javanese language. According to Samin people, marriage ceremony is personal matter that needs no government involvement. Thus they do not register their marriage.

TENTANG KONSEP KEBUDAYAAN Kistanto, Nurdien Harry
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 2: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

Human consciousness towards the experience encouraged him composing formulation, definitions, and theories about the ways of his life, into the conception about culture. Consciousness thus commenced from the gift of reason, his human instincts and feelings, which are not owned by other beings, such as animals. Leslie White (1973), defined the conception of culture that includes "beliefs, ideologies, social organization, and technology (the use of tools)." In the second half of the 19th century Sir Edward Burnett Tylor, conducted a study of "primitive societies," which functions as the foundation for putting together the concept of culture: "Culture or Civilization ... is that complex which includes knowledge, belief, art, morals, law, custom, and many other capabilities and habits acquired by man as a member of society.â€ Three quarters of a century later, Ralph Linton (1945), offers a formula about the culture that emphasized on the factor of integration achieved through a learning behavior: "A culture is the configuration of learned behavior and results of behavior whose component elements are shared and transmitted by the members of a particular society." While according to Koentjaraningrat (1974), elements of culture include (1) social organization systems; (2) systems of religion and religious ceremonies; (3) livelihood systems; (4) science and knowledge systems; (5) technology and equipment systems; (6) language systems; and (7) arts. Meanwhile, Anthony Giddens (1991), conceptualized culture by referring to the whole way of life of the members of a society. With the concepts of culture, background and multi-cultural experiences, in the communities of nation of Indonesia there can be arranged Indonesian socio-cultural systems.

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Jawa tengah

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Location Kota semarang, Jawa tengah INDONESIA

Abstract

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Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Contact Name
-

Contact Email
-

Phone
-

Journal Mail Official
-

Editorial Address
-

Location
Kota semarang,

Jawa tengah

INDONESIA